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2005 Federation of Dharma School
Teacher's League Conference
Workshop 8
l A
running account of Workshop 8:
l
Ray Fukumoto, Los
Angeles Betsuin, Venice Hongwanji Dharma School Teacher
l Ann
Ishikawa, DSTO (Dharma School Teachers of Oahu)
A
running account of Workshop 8:
Workshop
8 began with a clarification of terms used in the video “Okina Negai (大きな願い),
the great vow.” The list of terms included bhiku,
and Tathagata. Bhiku is roughly
translated as “monk.” Although the term bhikuni was not used, this
term is the female equivalent and can be translated as “nun.”
Tathagata is the compound of “Tatha” and “agata.” Tatha refers to
the state of truth “as it is.” Hence, it has been translated as the
state of “thusness.” “Agata” refers to the action of coming or
approaching. Tathagata, then, refers to a person who has “come from
thusness.” It is a synonym for Buddha, but has a more dynamic nuance
than the term Buddha which means “awakened one.”
This
introduction to the video presentation was followed by a lengthy
discussion about what the workshop attendees were planning to do with the
information or insights they received after the conference. Although no
conclusions were reached on this particular topic, one of the major themes
discussed on this issue included the sharing of insight with others, and
continuing a dialogue with others to clarify and challenge assumptions.
This discussion was returned to the video presentation when it was brought
up that sharing is difficult when there is so much confusion. The video
presentation, for example, represented Amida Buddha as a person. This
leads to the confusion of distinguishing between Shakamuni Buddha and
Amida Buddha. In this discussion, however, a major difference between
Amida Buddha and Shakamuni Buddha is the fact that Amida Buddha is a myth.
As a myth the challenge is to remember to ask, “What does it mean?”
As
part of this discussion, it was asked, “If Amida Buddha is a myth, then
what is the role of the statue? Are we worshipping an idol?” As part of
the discussion, it was discussed how Rennyo Shonin in anticipating this
difficulty stated that instead of the statue of Amida, the picture scroll
of Amida is preferred, and instead of the picture scroll of Amida the
six-character name of Namo Amida Butsu should be used. Furthermore, when
the Hongwanji produces scrolls to be placed in the altar area, the back of
the scroll is always stamped with the expression “hoben-hoshin (方便法身)”
which means “Dharma Body of Expedient Means,” to remind the devotee
that the scroll is ultimately just a scroll, but one that should be
treated with utmost respect because it can become the tool to help us
focus our minds and bodies towards the truth of the Buddha-Dharma.
From
this discussion the question “Where did the 48 vows come from?” arose.
The 48 vows were made by the Bodhisattva Dharmakara in preparation of
becoming the Amida Buddha. The Buddha Amida was revealed to us through the
Enlightenment of Sakyamuni Buddha. The relationship or distinction between
Amida Buddha and Sakyamuni Buddha continues to be a point of struggle.
This confusion was not ameliorated by the video where Amida Buddha was
transposed atop of Sakyamuni Buddha. In discussing this particular scene
it was discussed how the transposition of the two Buddha may have been an
attempt to represent the idea of “Butsu butsu so nen (仏仏相念)” or the idea that all Buddha are mindful of each other
because they share in the same enlightenment. During this discussion it
was noted that the relationship between Amida Buddha, Sakyamuni Buddha,
and Shinjin might find a parallel in the concept of Father, Son, and the
Holy Ghost.
Other
difficulties encountered in sharing the Dharma included the use of terms
that are not clearly defined or are not carefully used. For example,
although terms like “gatha” and “sutra” are often used, it is
unclear what the terms refer to. In the ensuing discussion it was stated
that “Sutra” is the term used to describe a Dharma discourse given by
the Buddha. A “gatha” on the other hand is a discourse (not
necessarily the Buddha’s) that is given in verse form. This distinction,
especially as found in the texts often chanted during our services, is
made through the use of the term “ge” (as in Jusei-ge, or Shoshin-ge)
which is the Chinese translation for gatha, and the Chinese translation
for sutra or “kyo” (as in Amida-kyo). Another term used to distinguish
liturgical type is “sanbutsu-ka (讃仏歌)”
which literally means “song in praise of the Buddha.” This is a
relatively new type of liturgy and is what we typically loosly
(incorrectly) refer to as “gatha.” Sanbutsu-ka includes such titles as
“Shinshu shuka,” “Mihotoke ni idakarete,” and “Buddha Loves
You.”
Within
these difficulties, however, the challenge of focus was also brought up.
What should the focus of our temples and in particular our Dharma Schools
be? Should we emphasize General Buddhism, or should we try to focus on
Jodo Shinshu? How can the temple help us with this understanding? At the
temple does language become a barrier to understanding? Is there a
difference or a gap between Japanese and English? As part of this
particular discussion, the term “enryo (遠慮)”
was given as an example. The temple becomes a place where we learn the
meaning of such terms not just by explanation but through experience as
well. Using the term enryo as an example, it was observed that
there is a generational difference in how Buddhism is approached. It
seemed, for most, that the first generation, the Issei, lived Jodo
Shinshu, whereas the later generations (we) are trying to understand Buddhism.
In making this distinction, however, it was noted that in this environment
the temple becomes even more important as a place of propagation because
the temple provides an environment where you can apply Buddhism and not
just learn about Buddhism. In practicing how to apply the “theory” and
being provided living models of people who are living Buddhism, we
ourselves hopefully learn how to live the Dharma.
From
here the group began a discussion on the nature of the temple and why
people chose to attend. After the 2nd World War, for example,
the temple became a “safe haven” to go to. Now, the consensus was,
there are other competing activities that make temple attendance more
inconsistent. However, from this discussion it was pointed out that
“osmosis,” meaning one’s experiences at a temple, does not
necessarily lead to the abilitiy to explain Buddhism. Especially from the
perspective of a Dharma School teacher, or someone who is trying to impart
this body of knowledge to younger generations, we need to become more
comfortable about talking about Buddhism. In learning how to become
comfortable about talking about Buddhism it was observed that talking
amongst Dharma School teachers or fellow Buddhists was the most obvious
place to start. In helping to transmit these teachings we need to somehow
train our adults to be able to speak more comfortably about the subject.
We need to make sure that adults understand the meaning of what is being
expressed by the teachings. This train of thought was tempered with the
sharing of a personal story of how there was one particular member from a
Southern District temple who recently passed away. Prior to her passing,
however, she was someone who was preceded in death by her husband, son,
and grandson. The family also almost lost their livelihood in a class
action suit. Despite all these things, she always smiled and said thank
you. It was impossible to see any of these tragedies in her demeanor. In
one visit with her it was reported that she said, “I leave everything up
to the Buddha. No, that’s not right. I am grateful as well.” She was a
person who may not have been able to explain the answer, but was someone
who lived Jodo Shinshu and her living example is as moving as even the
most eloquent of explanations.
From
this description of this Jodo Shinshu follower, questions about shinjin
(faith) and the Nembutsu arose. Explaining Shinjin and Nembutsu is not
easy and no single answer can do it justice, however, one working
definition was shared with everyone as a stepping-stone for everyone to
continue his or her own personal search for meaning. It was stated that
Shinjin is nothing other than our connection to Amida Buddha. Amida is a
Buddha we rely upon because we know that the Buddha is reliable. As an
example of this, the image of a baby sleeping in her mother’s arms was
given. A baby is only able to sleep and feel love for her mother because
the baby knows the mother to be reliable. In this relationship, the baby
is then able to rely completely on the mother. Although, again, this is
not a full explanation of the Nembutsu, the example of the mother and her
child is what is expressed in Namo Amida Butsu. Namo is “us,” the
child wanting to be assured, comfortable, safe: to understand the meaning
of life. Amida Buddha is the working is analogous to the work of the
mother that allows the child to be assured, comfortable, and safe. The
mother, for example, feeds, changes, and bathes the baby. From the
mother’s point of view there is no “me” without the baby. This is
Amida Buddha’s perspective. There is no Amida Buddha without me. With
wisdom the child hopefully grows to learn that there was no me without the
mother. With Shinjin, we discover the relationship we share with Amida
Buddha and, similarly, realize that there is no me without Amida Buddha.
In this way, Shinjin becomes the source of wisdom that helps me to
understand the meaning of my life in the past, the present, and the
future. We discover that life is so full, so complete, so immeasurable
that it continues to have meaning even after death. We discover that my
life is of ultimate value. In emphasizing that we are foolish beings, Jodo
Shinshu helps us to learn from our “bad” experiences. Through shinjin,
we learn how to transform these bad experiences and not store them as bad
experiences.
From
this discussion, participants agreed that Jodo Shinshu is a great gift to
offer and share. The questions, “how does one share this gift?” “How
do you describe Jodo Shinshu?” “What is Jodo Shinshu in a nutshell?”
arose.
Although
Jodo Shinshu is impossible to describe in a sentence or two, a few key
terms were shared with everyone to help in their continued study of Jodo
Shinshu. These key terms (4) include: Shinjin Shoin 信心正因,
or “Shinjin is the true cause of birth,” Shoumyou Houon 称名報恩,
or “the voiced utterance of the Name is done as a gesture of
gratitude,” Jodo Soku Joubutsu 浄土即成仏,
or “one becomes a Buddha at the moment one enters the Pure Land,” and
Heizei Goujou平生業成,
or “the karma to become a Buddha is established in this life.”
At
this point, with time remaining for the workshop nearing its end, the
discussion turned towards the Pure Land. In the sutra, it was noted, the
Pure Land is seen as a realm where everything is an adornment or jewel
including things like the people and trees of that land. To help us
understand the meaning of this, the temple becomes a symbol for the Pure
Land. At the temple, we discover how everyone makes the service
beautiful. This emphasis on sharing became the imputus to go back and
explore the mythological story of Dharmakara and Amida Buddha one more
time. The name Dharmakara, the Bodhisattva name of who would become Amida
Buddha, literally means “Dharma Storehouse.” Although the name of the
Bodhisattva implies that the Bodhisattva held the entire Dharma already,
this truth that was held did not become fulfilled until the Bodhisattva
became Amida Buddha and shared it with everyone. Finally, in trying to
help us to understand the significance of the truth that is being shared
through Namo Amida Butsu as revealed through the Larger Sutra it was noted
that at the conclusion of the Sutra the responsibility of passing the
sutra on was given to Maitreya Bodhisattva or the future Buddha.
Ray Fukumoto, Los Angeles Betsuin, Venice
Hongwanji Dharma School Teacher
I
was assigned to Workshop 8, lead by Emily Kariya. Rev. John Iwohara was
the workshop ministerial advisor. During the workshop I was surprised that
the vast majority of the Dharma School teachers in Southern District had
no idea that the Amida Buddha was once a bodhisattva called Dharmakara (法蔵,
pronounced Hozo, meaning Dharma Warehouse). In fact, most in attendees
seemed to be unclear as to what the relationship of the Amida Buddha and
the Sakyamuni Buddha is and what shinjin and the nembutsu are. It is from
here that I will begin to try to reconstruct what transpired in our
workshop during the conference. I say reconstruct because, as an active
participant in the discussion, I did not take notes and only remember
essences. So, with the inspiration of Rev. Mas‘s quote and Rev. John’s
knowledge as the catalysts for this reconstruction, I will begin.
The
process to me is often the most exciting part of the discovery. The
workshop was a vehicle to start the process and to approach these (Jodo
Shinshu) ideas and concepts with passion while sharing in the process.
This (I believe) is engaging in Shin Buddhism. I also feel that whether I
am right or wrong does not Matter. It is the search and settlement from
that search that I can be content with, at least for the moment. It is in
this spirit that I participated in the workshop. As I wrote earlier, very
few people seemed to know the material that was presented by Rev. Mas. Out
of about 20+ people in our workshop (from various temples in the
Federation and representatives from Hawaii) only one or two were familiar
with the origin of Amida Buddha. Here is something that is basic to Shin
Buddhism, and yet nobody knew. From this, the question of why we do not
know about our own religion arises. Although this may sound overly
critical, it appears that most of the teachers do not know very much about
Jodo Shinshu and seem to know only about traditional Buddhism. The
teaching of the Truths, Myths and Symbols of Jodo Shinshu Buddhism (our
religion) are not being taught in our temples. In our workshop, I feel
that we at least attempted to share and learn from each other. Rather than
go into details, I will try to summarize the overall experience and hit on
a few of the highlights.
The
essence of our workshop can be found in this short phrase,“Always
remember to ask, What does it mean?” and then question and share what
you have learned. We are all different in experiences and understandings
even when presented with the same information. Some will embrace the
information quickly and others not. This distinction, however, is
meaningless without having the information to process. This is where we
seem to be.
In
other words, what we have appears to be a failure to communicate the
basics of Jodo Shinshu to our teachers. Without this, it is impossible for
us to reach our students. The familiar phrase “on message” is
important for us to remember. We are exposed to Buddhism, at a minimum,
every Sunday that we attend the Temple to teach our classes. We sit and
listen to the messages delivered by our Ministers, we attend study
classes, and are given books to read and study. We attend conferences and
workshops provided by the Federation and Southern District to further our
knowledge of Buddhism. And yet, with all this exposure, why are we not
“on message”about our particular Buddhist tradition or Jodo Shinshu?
Clearly, what we have is a “failure to communicate.”
In
Workshop 8, we began by questioning our basic knowledge (or lack thereof)
of Jodo Shinshu. We concluded that we were not very well equipped to
explore Jodo Shinshu on our own. Rev. John Iwohara explained and defined
many of the terms of our religion. This in itself was a revelation to many
in attendance. He spoke of Shinjin, a word that has become almost esoteric
in our understanding of it. The reason I believe this is true is because
Shinjin is one of those terms adopted without translation and,
unfortunately, without explanation. We seem to have assumed that if we use
the original term the meaning of that term becomes apparent. In helping to
bridge that gap, Shinjin was explained in our workshop as our connection
to the Buddha. It is the heart that we receive from our meeting with what
is true and real through love and compassion. It is very much like a
baby’s love for its mother. Shinjin has to be experienced to be truly
expressed. He followed with Shinjin Shouin, meaning that Shinjin is the
true cause of our birth in the Pure Land. Saying “Namo Amida Butsu” is
called Shomyou Hoon, and that being born in the Pure Land is to become a
Buddha, or in Japanese Jodo Soku Jobutsu.” Other terms discussed
included Heizei Goujou or the karma to become a Buddha established in this
life or cycle. This karmic conclusion is the result of the workings of the
Amida Nyorai and his vow to save all just as we are. As I believe, the
gratitude that we should have for the Amida is one of Salvation. It is all
about the matter of the afterlife and our reassurances for re-birth into
the Pure Land. Rev. John told us a story of a very devout follower of Shin
Buddhism and as such was a tremendous teacher, one filled with gratitude
that he was able to meet. She was someone who had lost her husband, son,
grandson and almost her business, yet she continued to be grateful for the
life that she had. She was someone who could not give you a written answer
about what Jodo Shinshu is, but was still a teacher of Jodo Shinshu who
taught us by showing us the life of a Jodo Shinshu follower. She was
grateful to the Amida because she knew that the Amida can be relied upon
because Amida is reliable. She did not have to think about Shinjin, she
just received it and was truly settled in her life (and the afterlife).
In
Workshop 8, we also talked of “Namo Amida Butsu”the Nembutsu. This too
is basic to Jodo Shinshu; we talk of our Religion as the “Nembutsu
Path.” So, what does it mean? In the early years, I remember reciting
the words, “I put my faith in Buddha,”yet today we talk in terms of
taking refuge with no further explanation. What was the motive for the
change? Was it because there is a difference between the generations
(Faith vs. Explanation), a difference between the Japanese speaking and
the English speaking, being politically incorrect versus being politically
correct? I am not sure.
In
explaining Namo Amida Butsu, however, Rev. John said it this way. Namo is
“us” wanting to be assured, comfortable, and safe. It is our desire to
understand the purpose or meaning of our lives. Amida Butsu is the working
of the Buddha and is analogous to the activity of the parent that allows
the baby to feel safe and assured in the realization of the desire of the
parent to care for him or her (the infant child). He also stated that
there is no Amida Buddha without me. For our Shinjin, there is also no me
without Amida Buddha. Through the true Nembutsu, we encounter Shinjin
which reveals the meaning of ”me“ in the past, present, and future. We
discover how life is so full that it continues to have meaning beyond our
death. In short, I leave it to the Amida Buddha and am very grateful for
that which I have received, or the assurance of re-birth in the Pure land.
I am saved from ignorance and from the cycle of birth and death. So when I
began by quoting Rev. Mas with “Well I’ll be damned! No, you
won’t!” you now know why I feel this way.
In
Workshop 8, we also touched on Jiriki (self power), Tariki (Other Power)
and the Pure land. The Path of Sages is another way to express Jiriki. It
is the path where you have to amass merit in order to attain Buddhahood.
It is a path where you rely upon yourself for all of your merits. Tariki,
on the other hand, is called the easy path. It is made possible because
Amida Buddha has provided the merits for all to be saved through his 48
vows as fulfilled in the encounter of his name or Namo Amida Butsu. The
Pure Land is literally an enlightened realm. When you become a Buddha, all
around you becomes enlightened. The relationship between the Pure Land of
Amida and Amida itself is presented as the two aspects of truth. These two
aspects are the universal aspect, or the unchanging nature of truth, and
the other is the dynamic aspect of truth. In describing the universal
aspect of truth, for example, the Pure Land is described as a land of
gold. Describing the Pure Land in this way helps us to see the value of
something as simple as dirt in our world. To further help us understand
the truths that the Pure land is trying to help us to see, the temple we
attend becomes a metaphor for the Pure Land.
In
describing the Pure Land, for example, everything is seen as an adornment
or jewel, including the people who reside there. In our temples, everyone
makes the service beautiful. The temple becomes a place where we can
experience the truths of a Pure land if we let it.
In
Workshop 8, we also found that the very words we hear can be filtered
(censored) because of language. The need for native English speakers who
are able to understand Japanese well enough to convey to us the Teachings
in a comprehensible manner is very important to many of us living in
America. As the Japanese-American generations continue to lose their
Japanese language abilities with the passing of the years, if we
completely lose the ability to hear the Teachings in Japanese, then the
only available avenue for learning is through an English filter such as
Ministers, Books, and translated materials. To help offset the weaknesses
associated with learning through a filter, we must learn to share our
views with others. It becomes important to engage in Shin Buddhism by
exchanging our understanding and thoughts and to continue to ask questions
such as “but what does it mean?” This so that what we can share what
we have learned, and through this process of sharing to create the next
condition for further searching and learning. However, in a religious
environment where we do not question and just sit and listen without
understanding, how are we able to teach our students? The need to teach
fundamental concepts to our students is particularly important because in
the United States our students are constantly in contact with Christian
proselytizers. Few (if any) of our Dharma School Students are confident in
their knowledge to engage with others about our religious beliefs. We have
a long way to go. If, for example, we are not able to explore and seek the
answer to questions about our religious beliefs amongst ourselves, how can
we expect our Dharma School Students to do so? As we struggle to maintain
our numbers (Shin Buddhist) in the United States, the question of “what
can we do?” comes up. The answer, as simple as it may seem, is seldom
presented. Let us learn about our Religion (Jodo Shinshu and not
traditional Buddhism) so that we may teach our students. Let us be
pro-active in asking our Ministers to teach us Jodo Shinshu, let us be
strong enough to engage each other in dialog about our Religion. Let us be
“on message” when it comes to our Religion. Let us ask our Ministers
to present Dharma talks with emphasis on Jodo Shinshu, have study classes
that can answer our “but what does it mean?” questions. This can be
our first step.
Finally,
in religious discussions the process is just as important as the
conclusion (if not more so). For example, simply stating that Shinjin is
the right cause for re-birth, is probably enough for someone who
“understands” but has little impact on someone who hasn’t gotten
there yet. The questions, discussions and issues that came up and out of
Workshop 8, was heard for the first time by many. The action plan that
came out as a first step was to simply take what you learned in our
workshop back to your temple and share. Sharing, engaging, searching, and
asking “what does it mean”is the first step in actualizing what we
have learned at the conference.
Workshop
8 has planted seeds of hope for me and, I believe, in others in the
workshop: I began to feel that we are all willing to learn about our
Religion for ourselves. I felt that we became ready to see beyond the
filters that we encounter in our everyday lives and simply to allow
ourselves to be embraced by the Amida, never to be let go. Once embraced,
all one has to do to express gratitude is to say “Thank you (Namo Amida
Butsu).”
Ann Ishikawa, DSTO (Dharma
School Teachers of Oahu)
Discussion Workshops
After an ice-breaker involving the meaning of your name, questions were
posed by the lay leader. A multitude of topics were discussed including:
- The real meaning of basic terminology, i.e.
Shinjin - not just "faith," but knowing your "true
mind"
- Not knowing enough about the Sutras and the
symbolic meaning
- Difference between Sutras and Gathas
- Doubting our understanding of our own Jodo
Shinshu teachings
- Believing more in being "neither priest nor
lay" and accepting our students as fellow seekers
- Lack of confidence in teaching that which we do
not truly understand
- Difficulty in everyday awareness and
"living" the Dharma
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